Chinese
心间的不可摧毁者，即使从魔障处安住于自身，也难以示现，故为秘密。彼处汇集了秘密咒语的所有深奥精要，故为精要。通过殊胜上师的口诀，使智慧的显现清晰觉醒，那即是如是。精要明点被确定为基础、道、果三者的命脉，故为确定。在续部的圆满次第中，于何处脉轮进行要害击打存在诸多不同之处，但在秘密幻化中，心轮被作为主要，因此如此宣说，这是一种解释方式。又与四轮相结合，脐轮的五种富饶明点是秘密，心轮的智慧精要明点是精要，喉轮的威猛母明点是如是，顶轮的普贤王如来明点被称为确定。如秘密而言，脉轮处的明点，连同安乐智慧之味，自性存在，却因未识而为秘密。该明点汇集了所有蕴界之精华，故为精要。通过甚深方便道击打于该处，如实见到俱生本面，那即是如是。该明点本身被确定为基础、道、果三者之要害命脉，故称为确定，这是上师传承的口诀。如此，此续汇集了续、圣教、口诀三者的要点，因此出现了与续相合等三个名称。由于其自性依赖于玛哈瑜伽，安住于阿底瑜伽续部中，因此在经函之首仅提及与口诀相符的名称，如是宣说。第二部分分为两部分：意义的类别之区分和词语的类别之区分。第一部分又分为：因生起的因，开场白；缘，引发；果，应完全了知的续义；续的必要关联；对眷属的教诲和指示，共五部分。第一部分是：在何处导师眷属聚集之时，续的生起具备五种圆满，这是开场白。词源解释是：开场白的词义“达那”意为布施，因为对于未找到可靠历史而不相信者，给予确定，并且因为是续义宣讲的基础。分类有：不共的开场白和共同的开场白两种。首先
English
The indestructible of the heart is secret because it is difficult to demonstrate even when it abides in oneself from the demons. Because all the profound essential points of secret mantras are gathered in it, it is the essence. Awakening the appearance of wisdom clearly through the oral instructions of the holy guru, that itself is suchness. Because the essential thigle is determined to be the life force of the three: base, path, and result, it is definiteness. Although there are many differences in which chakra is struck at the crucial point in all the completion stages of the tantras, in the Secret Illusion, the heart chakra is made the main one, so it is said that way, that is one way of explaining it. Also, in connection with the four chakras, the thigle of the five riches of the navel chakra is secret, the wisdom essence thigle of the heart chakra is essence, the fierce mother thigle of the throat chakra is suchness, and the thigle of Samantabhadra of the crown chakra is called definiteness. As for secret, the thigle of the root location, together with the taste of the wisdom of bliss, is naturally present, but because it is not known, it is secret. Because the essence of all the aggregates and elements is gathered in that thigle, it is essence. Because it is struck at the location through profound skillful means, seeing the innate face as it is, that itself is suchness. That very thigle is determined to be the crucial life force of all three: base, path, and result, so it is called definiteness, that is the oral instruction of the lineage of gurus. Thus, this tantra is a collection of the essential points of the three: tantra, agama, and oral instruction, so three names such as being in accordance with the tantra have arisen. Because its own nature depends on Mahayoga and abides in the tantra of Atiyoga, only the name that is in accordance with the oral instruction is mentioned at the beginning of the text, so it is said. The second part has two parts: the differentiation of the categories of meaning and the differentiation of the categories of words. The first part also has five parts: the cause of arising, the basis of discussion; the condition, the instigation; the result, the meaning of the tantra to be fully understood; the necessary connection of the tantra; the instruction and entrustment of the retinue. The first part is: when the teacher and retinue gather, the arising of the tantra possesses the five perfections, that is the basis of discussion. The etymological explanation is: the meaning of the word "basis of discussion," dāna, means giving, because it gives certainty to those who do not believe because they have not found a reliable history, and because it is the basis for discussing the meaning of the tantra. The divisions are: the uncommon basis of discussion and the common basis of discussion. First
Chinese
特殊的开场白，以及顺便为了调伏对象而宣说的忿怒尊开场白。化身调伏众生的开场白或者总体教法的开场白，这三者中，第一个是：根本续中说：“导师处眷属和摄受，教法以时而知晓。”虽然说了六种圆满，但这里将摄受圆满归纳到眷属中，成为五种。其中，处所是：眼释中说：从意义上、从智慧上、从秘密上、从世间处所上、从大自在天之密严刹土等五种说法中的最后一种，即此处所说的自在天是大无上的法王之自在，也就是圆满受用身。像这样的处所，从自性和本体两个方面进行宣说，第一个是总的自性，释小中说：“无边无际的法界，那是处所的至上。”如是法界。各个部分的自性是：下层轮的自性是五种智慧，角落的四谛，中间走廊的无别真谛等等。处所的本体是：形态的差别，释小中说：“宫殿地基和材料和大小，形状和鼓包顶点和，装饰和门环马道和，特征坐垫的形态是，以十一种来区分。”如是所说。对于导师圆满的解说也有自性和本体两种，如同为了介绍坛城的词义而说坛城的真如那样，清净的所依和能依的智慧的真如称为自性，形体的形态称为本体，因此自性从法身方面，本体从色身方面进行阐述。其中导师的自性，释小中说：“菩提胜义的本体和，诸法嬉戏的受用和，方时善逝的主人和，一切法和无有分别。”说了四种，其中第一个也是，法性真如，因为断除了遮蔽的垢染，以无有不平等的方式显现，是成熟为真如的自性，并且以此之故，如海般的果法
English
A special introduction, and incidentally, the introduction to the wrathful deity's teachings for the purpose of subduing beings. The introduction to the incarnate being subduing beings, or the general introduction to the teachings, of these three, the first is: The root text says, "Teacher, place, retinue, and reception, the teachings are known by time." Although it speaks of six perfections, here the perfection of reception is summarized into the retinue, becoming five. Among these, the place is: In the Eye Commentary, it says: In terms of meaning, in terms of knowledge, in terms of secrecy, in terms of worldly places, and in terms of the Akanishta of the Great Lord, etc., the last of the five explanations, that is, the Great Lord mentioned here is the power of the supreme Dharma kingship, that is, the Sambhogakaya. Such a place is explained in terms of its nature and essence. The first is the general nature: The Minor Commentary says: "The Dharma realm without beginning or end, that is considered the supreme place." Thus, it is the Dharma realm. The nature of each part is: the nature of the lower wheel is the five wisdoms, the four truths of the corners, the non-dual truth of the middle corridor, and so on. The essence of the place is: the distinction of forms, the Minor Commentary says: "Palace base and material and size, shape and protuberance apex and, decoration and door ring horse path and, characteristic the form of the seat is, distinguished by eleven." As it is said. The explanation of the Teacher's perfection also has two aspects: nature and essence. Just as the introduction to the meaning of the mandala is called the teaching of the suchness of the mandala, the suchness of the pure support and the supported wisdom is called nature, and the form of the form is called essence. Therefore, nature is explained from the side of the Dharmakaya, and essence from the side of the Rupakaya. Among these, the nature of the Teacher is, the Minor Commentary says: "The essence of supreme Bodhi and, the enjoyment of playing with dharmas and, the lord of the Sugatas of directions and times and, inseparable from all dharmas." It speaks of four, and the first of these is also, the Dharma-nature Suchness, because it has abandoned all the obscuring stains, it manifests in a way that is without non-equality, it is the nature of maturing into Suchness, and because of this, the ocean-like fruit dharma
Chinese
无勤任运获得，是不需寻求功德自然成就的自性。每一个智慧也都是普贤王如来的自性，无法执取说只有这个量，因此是智慧无边无际的自性。虽然安住于断证究竟的果位，却无法说是在轮回或寂静的任何一边。或者说，无法用任何有相的对境来表示等持的意境，虽然在果位上拥有自在，却也是本体无法指示的自性。第二是，虽然对智慧幻化的无量行境拥有自在，却也不动摇于远离能取所取的法性。对此，虽然示现平等性，也可说是远离行境的自性。第三是，如果总集十方四时的所有胜者，可归纳为五部，而五部也归于第六部，因此是安住于所有部族之主的位置。也可说是远离一和多的自性。第四是，总集三界三时的一切轮回之法，也都没有超出离增上胜义无别之义，并且于这些二谛之中，常时遍布着第六胜者的意境，也就是在不可分割的大本体中，是三时无合离的自性。第二，本体也有四种：是导师三身自性的意义表示；是方便与智慧无二的意义表示；是具有六种智慧的意义表示；是具有三种解脱的意义表示。第一种，作为法身自性的意义表示，是没有身前和身后的，于一切方向坦然观看；作为报身自性的意义表示，是具有圆满的相好功德；作为化身自性的意义表示，是从每一个身体的毛孔中，也向十方散发无数的化身。第二是，以大悲和无所缘的智慧，作为不住涅槃的表示，父母双方平等地以跏趺坐姿势安住并相拥。第三是，作为五种智慧中的自生智慧和获得第六智慧的标志，有六只手，并且作为以此成办利益众生的标志，有金刚等标识。
English
The effortless and spontaneous attainment is the nature of spontaneously accomplishing without seeking qualities. Each wisdom is also the nature of Samantabhadra, and it cannot be grasped by saying it is only this much, therefore it is the nature of wisdom being without beginning or end. Although abiding in the state of ultimate abandonment and realization, it cannot be said to be on either side of samsara or nirvana. Or rather, the state of meditative equipoise cannot be represented by any object with characteristics, and although possessing mastery over the result, it is also the nature whose essence cannot be pointed out. Secondly, although having dominion over the immeasurable sphere of activity of illusory wisdom, it does not waver from the Dharma nature that is free from grasping and being grasped. Regarding this, although manifesting equality, it can also be said to be the nature that is free from the sphere of activity. Thirdly, if all the victorious ones of the ten directions and four times are gathered together, they can be summarized into five families, and the five families also belong to the sixth family, therefore it is abiding in the position of the lord of all families. It can also be said to be the nature that is free from one and many. Fourthly, all the phenomena of samsara that are gathered from the three realms and three times are also not outside the meaning of the indivisibility of the supreme truth, and within these two truths, the intention of the sixth victorious one is constantly pervasive, that is, in the great essence that is indivisible, it is the nature of the three times being without gathering or separation. Secondly, the essence also has four aspects: it is the meaning representation of the teacher being the nature of the three bodies; it is the meaning representation of skillful means and wisdom being non-dual; it is the meaning representation of possessing six wisdoms; it is the meaning representation of possessing three liberations. The first, as the meaning representation of being the nature of the Dharmakaya, is that there is no front or back of the body, and one gazes openly in all directions; as the meaning representation of being the nature of the Sambhogakaya, it is possessing the ultimate qualities of marks and signs; as the meaning representation of being the nature of the Nirmanakaya, it is that from each pore of the body, countless emanations are also sent forth in the ten directions. Secondly, with great compassion and non-objective wisdom, as a symbol of abiding in non-abiding nirvana, both the father and mother are equally abiding in a cross-legged posture and embracing. Thirdly, as a sign of the self-born wisdom among the five wisdoms and the attainment of the sixth wisdom, there are six hands, and as a sign of accomplishing the benefit of beings with this, there are symbols such as the vajra.